“In chapter three Maffie introduces the “fundamental premise” of Aztec metaphysics, which he calls inamic agonistic unity. Teotl, Maffie claims, is defined by
the continual and continuous cyclical struggle (agon) of paired opposites, polarities, or dualities. Agonistic inamic unity refers to a brute fact about the nature of teotl and hence a brute fact about the nature of reality per se. . . . Teotl’s ceaseless self-becoming, self-presenting, and self-unfolding, and therefore its ceaseless generating and regenerating of the cosmos, are defined by agonistic inamic unity. (137)
“Night and day, male and female, life and death, warp and weft, wind and fire, wet and dry, flower and flint stone, weakness and strength, order and disorder or being and non-being are just a few of the countless opposites that struggle for dominance. Indeed, all things, processes, forces, powers, influences, or energies-in-motion have an inamic match that they complete, complement, and compete with. More accurately, all things have multiple matches, which indicates one of the ways in which teotl is ineliminably ambiguous. For example, a person is both male (vis-à-vis his wife) and female (vis-à-vis his enemy), both dead and alive, both weak and strong, etc. Importantly, no inamic half ever triumphs over the other, for both opposites are necessary for the existence of the pair. There is no death without life, for instance, even though death and life constantly struggle to dominate each other.”
2 thoughts on “So how much do you know about Aztec metaphysics?”
I think this kind of work demonstrates how productive looking at myth through a philosophical lens can be.
This reminds me of the end of Siddhartha:
I have found a thought, Govinda, which you’ll again regard as a joke or foolishness, but which is my best thought. It says:”The opposite of every truth is just as true! That’s like this: any truth can only be expressed and put into words when it is one-sided. Everything is one-sided which can be thought with thoughts and said with words, it’s all one-sided, all just one half, all lacks completeness, roundness, oneness. When the exalted Gotama spoke in his teachings of the world, he had to divide it into Sansara and Nirvana, into deception and truth, into suffering and salvation. It cannot be done differently, there is no other way for him who wants to teach. But the world itself, what exists around us and inside of us, is never one-sided. A person or an act is never entirely Sansara or entirely Nirvana, a person is never entirely holy or entirely sinful. It does really seem like this, because we are subject to deception, as if time was something real. Time is not real, Govinda, I have experienced this often and often again. And if time is not real, then the gap which seems to be between the world and the eternity, between suffering and blissfulness, between evil and good, is also a deception.”
“How come?” asked Govinda timidly.
“Listen well, my dear, listen well! The sinner, which I am and which you are, is a sinner, but in times to come he will be Brahma again, he will reach the Nirvana, will be Buddha—and now see: these ‘times to come’ are a deception, are only a parable! The sinner is not on his way to become a Buddha, he is not in the process of developing, though our capacity for thinking does not know how else to picture these things. No, within the sinner is now and today already the future Buddha, his future is already all there, you have to worship in him, in you, in everyone the Buddha which is coming into being, the possible, the hidden Buddha. The world, my friend Govinda, is not imperfect, or on a slow path towards perfection: no, it is perfect in every moment, all sin already carries the divine forgiveness in itself, all small children already have the old person in themselves, all infants already have death, all dying people the eternal life. It is not possible for any person to see how far another one has already progressed on his path; in the robber and dice-gambler, the Buddha is waiting; in the Brahman, the robber is waiting. In deep meditation, there is the possibility to put time out of existence, to see all life which was, is, and will be as if it was simultaneous, and there everything is good, everything is perfect, everything is Brahman. Therefore, I see whatever exists as good, death is to me like life, sin like holiness, wisdom like foolishness, everything has to be as it is, everything only requires my consent, only my willingness, my loving agreement, to be good for me, to do nothing but work for my benefit, to be unable to ever harm me. I have experienced on my body and on my soul that I needed sin very much, I needed lust, the desire for possessions, vanity, and needed the most shameful despair, in order to learn how to give up all resistance, in order to learn how to love the world, in order to stop comparing it to some world I wished, I imagined, some kind of perfection I had made up, but to leave it as it is and to love it and to enjoy being a part of it.—These, oh Govinda, are some of the thoughts which have come into my mind.”
Siddhartha bent down, picked up a stone from the ground, and weighed it in his hand.
“This here,” he said playing with it, “is a stone, and will, after a certain time, perhaps turn into soil, and will turn from soil into a plant or animal or human being. In the past, I would have said: This stone is just a stone, it is worthless, it belongs to the world of the Maja; but because it might be able to become also a human being and a spirit in the cycle of transformations, therefore I also grant it importance. Thus, I would perhaps have thought in the past. But today I think: this stone is a stone, it is also animal, it is also god, it is also Buddha, I do not venerate and love it because it could turn into this or that, but rather because it is already and always everything— and it is this very fact, that it is a stone, that it appears to me now and today as a stone, this is why I love it and see worth and purpose in each of its veins and cavities, in the yellow, in the gray, in the hardness, in the sound it makes when I knock at it, in the dryness or wetness of its surface. There are stones which feel like oil or soap, and others like leaves, others like sand, and every one is special and prays the Om in its own way, each one is Brahman, but simultaneously and just as much it is a stone, is oily or juicy, and this is this very fact which I like and regard as wonderful and worthy of worship.—But let me speak no more of this. The words are not good for the secret meaning, everything always becomes a bit different, as soon as it is put into words, gets distorted a bit, a bit silly—yes, and this is also very good, and I like it a lot, I also very much agree with this, that this what is one man’s treasure and wisdom always sounds like foolishness to another person.”